To identify unmet needs in
your community, look around
and ask, “Where are the
gaps?” Then stand up and
take action. You can effect
change.

JENNA EVANS | PAGE 14

19
20
21

BLIND, DEAF
AND DUMB
ZEHRA KAMANI

ASKING

TASNEEM ATCHA

THE STATION
OF LONGING
ASMAA HUSSEIN

view this issue online at:

www.tmv.uoftmsa.com

EDITOR’S
NOTE
Changeinisthe air...

THE
MUSLIM VOICE
WINTER 2009 VOLUME XV ISSUE 1
*

EDITOR-IN-CHIEF
TAUS SHAH
LAYOUT EDITOR
RIFA TAHSINA

an you feel it? I certainly can, and I’m not just referring
to Barack Obama’s historic election. There’s a general
feeling of change around the world—except perhaps
here in Canada, where we re-elected our Conservative government. Nevertheless, the world is looking for a change in
2009 and beyond. The old prejudices of the past could not
and will not withstand social progression. The election of Barack Obama, an African-American, marked a new chapter in
history—not only American history, but also world history. Old
prejudices everywhere are now being questioned, and rightly
so.

C

THE MUSLIM VOICE

* VOLUME XV ISSUE 1 * WINTER 2009

The Muslim Voice Magazine itself has certainly gone through
many changes over its history. What started off as a newsletter for the Muslim community on campus, has now become
a stylish magazine that offers much more than before. It’s not
only a forum for discussion and debate, but a medium for artistic expression as well. We’ve also added a new online aspect,
by launching our very own website! You can check it out at:
www.tmv.uoftmsa.com.

2

I hope that our readers enjoy the changes, both in content
and style, that we have introduced this year. In this issue,
you’ll find a number of interesting articles. You’ll find topics
ranging from our cover story on Barack Obama’s presidential
election (page 8), to Jenna Evans’ insightful advice on how to
counter social exclusion (page 12), and even a helpful guide
on surviving the freshman year of university by Horis Mansuri
(page 15). I hope that this issue encourages all our readers to
get involved and influence change, not only in their communities, but around the globe.

The ideas and opinions expressed in this magazine
do not necessarily reflect those of the TMV staff, the
Muslim Students’ Association (MSA) or the University
of Toronto Students’ Union (UTSU).

MESS AGES

Tolerance isenough...
not

t was a September evening during the month
of Ramadan. Over 100
members of the Muslim Students’
Association had gathered in the
Main Activity Hall on the second
floor of the U of T Multi-Faith Centre for an iftaar. Laughter and good
food filled the room. Across the hall
the Pagan Society had gathered for
a Wiccan ritual. Further down the
hall Roman Catholic students were
meeting for a Bible study.

I

Up the elevator came a young
woman in a pleated skirt, and a discreet string of pearls. She stepped
into the first room, the Wiccan ritual, but immediately bounced back
transported out of the room as if
she was on Star Trek. “That’s not
the Roman Catholic Bible study, is
it?” she asked glancing at students
gathering around a table lit with a
candle. “No”, I replied, and walked
her over to Bible study. As we entered the room, the Roman Catholic
leader noted that Muslim students
walking in, and though they were
welcome, he suspected they were
actually looking for food. He asked
if a sign could be put up indicating
the location of the iftaar.

Richard Chambers
Director, U of T Multi-Faith Centre

...and
neither
are
books and labs!
ecently, the Toronto Star
exposed a man running a fake degree business. You could get a degree that
looked just like the real thing for
less than a year’s tuition fee. This
got me thinking: are my four years
of hard work really only equivalent
to a $4000 phony degree? After all,
let’s face it, we forget most of what
we learn within weeks of the final
exam. And if a stable career didn’t
depend on it, most of us probably
wouldn’t be at university.

R

But we are here, and for four long
years, too. At the end of this journey, will we walk away with nothing more than a piece of paper that
helps us get a job? I would hope

Getting involved in extra-curricular
activities is also very fulfilling. It’s
fulfilling because it makes our lives
more complete. Despite the importance of our grades, we risk living
a very narrow-minded four years if
academic achievement is our only
purpose. Truth be told, we can only
spend so much time studying, and
if we don’t have other purposes to
fill the rest of our time, our time will
likely be squandered.
So, take this as a call to action. With
many important upcoming MSA
events, like our two Islam Awareness lectures at the end of January,
there are plenty of opportunities to
make a difference on campus. And
as the year approaches its end,
consider how you’d like to get involved next year. Whatever you do,
remember that you can squeeze a
lot more out of your four years than
just a piece of paper.
Ilyas Ally
President, Muslim Students’
Association (University of Toronto)

* VOLUME XV ISSUE 1 * THE MUSLIM VOICE

As life long scholars and citizens of
a global society we are called not
only to tolerate other people’s traditions, but develop a capacity to
engage one another for the common good. The deepening of one’s
own spirituality and the well-being

To find the common good, tolerance
is not enough. Frequently we must
cross the hall and engage others.

not. We have much more to gain
in four years than just a degree.
The important thing to remember
is that what you can learn in the
classroom is only a fraction of what
there is to gain from university.
This being my third year on the
MSA exec, I can attest to learning
a great deal outside the classroom.
Getting involved in a group like the
MSA allows you to learn skills like
event-planning, public relations,
leadership, teamwork, budgeting
and fundraising, networking, and
so much more.

WINTER 2009

The Multi-Faith Centre was brand
new that September and everyone
tolerated each other with good humour as schedules for prayer services and meetings were posted.
The mission of the University’s
Multi-Faith Centre will remain unfulfilled, however, if faith communities have only had their own meeting needs met.

of society and the planet mean we
must be engaged from time to time
with people and communities that
may hold very different beliefs.
Often the result is a better understanding and ability to articulate
our own views as a result of having
to share them with others. We also
discover that we agree on far more
than we disagree, like anti-poverty
programs and peace.

3

PHOTOGRAPH BY REBECCA NEUBIE

community

Sponsoring
Hope
update from the Orphan Sponsorship Program at the University of Toronto

he Orphan Sponsorship
Program (OSP) at the
University of Toronto
in its five years of existence has
fundraised over $200,000 - which
is unheard of in student fundraising initiatives! Masha’Allah (God
has willed it)! Jazakum Allahu
Khairan (may God reward you for
your efforts) to all our volunteers,
donors, and readers for your continued support.

THE MUSLIM VOICE

* VOLUME XV ISSUE 1 * WINTER 2009

T

4

This is a great initiative organized
by volunteer Muslim students and
can only continue with your
help! This year, our target is to
re-sponsor all of our 120 orphans
from over 17 countries, spanning
4 continents, for an additional
year. We still ne-ed to collect approximately $12,000
since around 30 orphans are
still unsponsored and we need
your help to aid them. Please
donate generously to help those
kids who have no one else. If you
have already sent in your donations, then Jazak Allahu Khairan

(may God reward you for your
efforts) and please spread the
word, telling others to donate.

met them at their school located
in an underprivileged rural village.

It has been narrated on the authority of Abu Mas’ud al-Ansari
who said: ... The Messenger of
God (may peace be upon him)
said: “One who guides to something good has a reward similar
to that of its doer.” [Muslim]

Her first-hand experience of visiting the village and exchanging
conversations with the children
not only allowed her to further
comprehend the obstacles the orphans face on a daily basis but
also increased her ambition to
continue supporting the needs
of orphans worldwide. She added: “It was really amazing to see
OSP’s fundraised donations at
work, helping the orphans receive
their educational needs which
helps them acquire the necessary
skills for a better life, employment
and financial security in their future.”

visiting the orphans
Sarah Khan, a Human Physiology
student at University of Toronto
and currently the OSP’s Treasurer, visited Pakistan during the
summer holidays. During her trip,
she at her own expense, took out
the time to personally visit the
orphans that OSP sponsors. She

DID YOU KNOW? In the past academic year alone (2007-2008), the Orphan
Sponsorship Program raised more than $60,000 to sponsor orphans worldwide.
orldwide.
The program has sponsored orphans through registered charities around the
globe in numerous countries, such as Sri Lanka, Indonesia, Pakistan
(including Kashmir), Afghanistan, Sierra Leone, Somalia, Sudan and
Kenya. Donate to OSP: www.ospuoft.wordpress.com

a social event for a
worthy cause
OSP at UofT organizes card signing/letter writing and gift packing events annually to connect
with—and show support for—
the orphaned children that the
OSP sponsors around the world.
Such events help open the doors
of communication between the
orphaned children and OSP, their
donors, university students in
general, and the community at
large, Alhamdulillah (praise be to
God).
Last year, as well as this summer, we had greeting card socials
where attendees designed and
signed cards to send to the orphans along with gifts for various
occasions, such as Eid. It was
a pleasant surprise for the OSP,
when we received cards and letters back from a number of orphans, thanking us for the cards,
gifts and asking the students to
keep corresponding with them!
This year, the first ever event in its
series, entitled ‘Orphan Eid Card
Signing Soirée’, took place in two
sessions on Friday, September 5,
2008. The first session, for everyone, took place at the OSP booth
during Club’s Day from 10 am to

2 pm. The second “Ladies Only”
session was held from 3 pm to
5:30 pm at the Bahen Centre.
Both card signing sessions of this
event were, Masha’Allah (God has
willed it), successful! Coordinated by OSP, this event provided
a unique opportunity to make a
positive difference in the lives
of orphans worldwide for Ramadan and Eid-ul-Fitr while building unity on campus and in our
community. Eighty people in total
from various walks of life—students from the downtown campus and other members of the
community—gathered together
to sign and decorate Eid cards,
as well as pack gifts for orphaned

children. The volunteers had designed their very own Eid cards
for the orphans.
All the Eid cards with gifts for the
orphans were signed and packed,
Subhan’Allah (glory be to God).
During the event, attendees also
got a chance to view the profiles
and updates on the orphans currently sponsored by OSP. It was
a chance for attendees to start
new friendships as well. At the
end of the event, many people
commented that it was pleasure working with people from all
backgrounds together for a very
good cause.

upcoming osp events at uoft
OSP Orphan Awareness Week: A week-long
event to fundraise and spread awareness for the
orphans worldwide. The event will offer daily
information booths with baked goods, bookmarks,
and henna application, for attendees. A dynamic
guest speaker will also be invited to raise awareness
about the situation of orphans during Orphan
Awareness Week.

Orphan Sponsorship Program
c/o MSA, University of Toronto, St. George campus
21 Sussex Avenue, Suite 405
Toronto, ON M5S 1J6
Note: Tax receipts will be issued upon request.

FOR MORE INFO, PLEASE VISIT:

www.ospuoft.wordpress.com

* VOLUME XV ISSUE 1 * THE MUSLIM VOICE

For further information to volunteer and/or donate
contact:
osp.uoft@yahoo.ca

WINTER 2009

c

January 2009:

5

opinion

THE STORY BEHIND

HALLOWEEN
BY SARAH GHAZI

t is a time for ghosts,
skeletons, pumpkins,
and of course candy.
A holiday generally accepted as
secular in nature and a time for
partying and harmless fun. But
is that all there is to Halloween?
There is some concern among
today’s Muslim parents whether
to allow children to participate in
Halloween festivities based on the
holiday’s history. So, is Halloween
just a commercialized holiday, or
is it really a “Celebration of the
Dead”? To make an informative
decision, one has to look at the
relevant history.
Halloween can be traced
back to a pagan holiday called the
“Festival of Samhain”, which was
celebrated by the Celts of Great
Britain, Ireland, and France. It
was believed that on October
31st, Sambain, the Celtic God of
the Dead, would allow the souls,
evil and good, of those who had
died to return to their dwellings.
To keep the evil spirits away, the

THE MUSLIM VOICE

* VOLUME XV ISSUE 1 * WINTER 2009

I

6

ancient Celts would light bon
fires and wear masks. The devils,
witches and demons were also
believed to be moving about at
the height of their powers.
Later in 7th century AD,
Pope Boniface IV established All
Saints’ Day on May 13th which
was later moved to November
1st to provide a Catholic alternative to the pagan festival. The
evening before All Saints’ Day
became a “hallowed” (holy) eve,
from which we derive the name
“Halloween”. Thus, today’s secular holiday started off with religious roots. For early American
colonists, the celebration of Halloween was banned, but it was
slowly accepted in the 19th century, when there was a large wave
of Irish immigrants settling in the
United States. By the 20th century, Halloween had become one of
the principal state holidays.
There are numerous varying opinions among the three major Abrahamic religions when it

comes to celebrating Halloween.
The general consensus is that
when Halloween is perceived as
a religious observance, it should
not be observed. As a commercial holiday though, opinions
vary. The question remains for
Muslims: even though Halloween
has turned into a mainly secular
observance, should celebrating it
be permissible, given its past history? Let’s first look at what others thinks.
Opinions vary intra-religiously. Conservative Christians
agree that Halloween, given its
history, should not be celebrated.
As one Christian minister, Albert
Dager, stated: “Children should
not have anything to do with
the celebration that glorifies the
power of God’s enemies.” Like
their Muslim and Jewish counterparts, conservative Christians
believe that celebrating Halloween is a satanic celebration and
a way of exposing and attracting
children and adults to supernatu-

be followed to better adapt to
their new homes. Yet as Muslims we should advise our youth
that even though the concept of
Halloween seems appealing, we
must preserve our own traditions
as well. Like the Jewish holidays
of Purim and Sukkot, Muslims
have their own celebrations filled
with fun and rejoice, such as Eidul-Adha and Eid-ul-Fitr.
In sum, what is one to do
on Halloween? Christians, Jews,

and Muslims alike, agree that
one shouldn’t simply blacken
the house out on Halloween, but
rather take the time to educate
their children on the basics of
their traditions. [EDITED BY TAUS SHAH]

HAVE SOMETHING TO SAY?

Comment on this and other articles at
our website: www.tmv.uoftmsa.com

WINTER 2009

LLBO
Y.WORDP
RESS.COM
WW
W.
TRO

AK
TOSI
ATION BY MARK S

* VOLUME XV ISSUE 1 * THE MUSLIM VOICE

R
ILLUST

ral dangers. “Halloween practices
open the door to the occult and
can introduce forces into people’s
lives that they do not understand and often cannot combat,”
states Christian psychiatrist David
Enoch.
Opinions on Halloween
with respect to Judaism vary as
greatly as the Christian views. In
one of his sermons, Rabbi Samuel Stahl mentioned that Shalom
Klass, an orthodox Rabbi, had
ruled against any involvement
of Jews on Halloween, stating
that trick or treating is an imitation of the gentiles (non-Jews)
that should not be allowed. Other
Jewish leaders have added that
Jews have Purim, where children
can don costumes; hence, they
argue, there really is no need for
Jews to observe Halloween. Still,
other Jews insist that Halloween
has become more and more secular, emphasizing that celebrating
it is no different from celebrating New Year’s Day. According to
Rabbi Stahl, synagogues, Jewish
schools and other organizations
should not mark Halloween officially, but when it comes to the
privacy of one’s own home, celebrating such a day is permissible
as long as Jewish ideals are upheld.
As Muslims, we should
understand that whether Halloween is based primarily on the
Celtic or Catholic celebrations, it
is based on traditions that are not
present in our religious tradition.
It is an authentic narration of the
Prophet (peace be upon him) that
“whosoever resembles a people is
from them.” This prohibits the imitation of non-Muslims in religious
matters.
Some Muslims state that
Halloween is a secular tradition
in North America, one that should

7

PHOTOGRAPH BY JAE C. HONG

THE
OBAMA
PRESIDENCY
BY TAUS SHAH

what his presidency means for Muslims in America and around the world

oni Morrison, an AfricanAmerican author, once
famously remarked that
Bill Clinton was America’s “first
Black president” because he displayed every trope of “Blackness”.
She was not referring to Clinton’s
race, but instead to his upbringing in a single-parent, workingclass household and his Southern
roots. Of course, many disagreed
with such a statement, but some
embraced it and thought it would
remain true, at least for their
lifetimes. However, the 44th
President of the United States
isn’t metaphorically Black, but is
in fact an African-American. Perhaps now Morrison’s statement
can finally be retired after the historic election of Barack Obama.
In the same spirit, I’d like us to
consider President Barack Obama
as the first “Muslim” president—
not religiously Muslim of course,
but metaphorically.
Let me say this from the
start: I am not promoting any
of the nutty conspiracies about

THE MUSLIM VOICE

* VOLUME XV ISSUE 1 * WINTER 2009

T

8

Barack Obama being a “secret
Muslim.” These statements are
abhorrible not only because they
suggest that Barack Obama is being disingenuous when he speaks
about his Christian faith, but also
because they use the word “Muslim” pejoratively. The implication
is that being a Muslim ought to
be a source of shame. Such a
bigoted view of Muslims ought to
remind us that Islamophobia is
still alive in American society, and
that perhaps not enough is being
done to counter it.
What I propose is that
President Obama is metaphorically a “Muslim” because he shares
many experiences with the Muslim-American community. These
are not religious experiences, of

course, but life experiences.
Firstly, the manner in
which President Obama handled
the Islamophobic attacks shows
us that he understands what
many Muslim-Americans live with
daily. Many false rumours were—
and continue to be—spread
about Obama in a systematic
smear campaign by fearmongers.
He was relentlessly accused of
having ties to radical terrorists,
as well as accused of secretly
working to promote an “Islamist agenda.” His middle name,
Hussein, which he gets from his
father, was used to attack him. It
was starting to have an effect. “I
can’t trust him,” said one elderly
woman at a McCain rally, “He’s an
Arab.” The explicit racism of such

AN OVERWHELMING MAJORITY OF MUSLIM-AMERICANS
VOTED FOR BARACK OBAMA, according to preliminary polls. Survey
results by the American Muslim Taskforce for Civil Liberties and
Elections show that over 90% of Muslims voted for Obama, while only
2% voted for McCain. Contrastingly, around 78% of Muslims voted for
George Bush in 2000, and 51% voted for John Kerry in 2004.

comments is despicable, as is the
underlying implication: Arabs and
Muslims are not to be trusted,
but feared. Ann Coulter, the most
famous right-wing fearmonger of
all, constantly referred to Obama
as “B. Hussein Obama.” When
confronted, she defended herself
by saying that there’s nothing
wrong with using a person’s middle name. It would’ve been okay
had she also referred to John McCain as “J. Sidney McCain”—she,
of course, did not.
Obama was also attacked
on his patriotism, as if a person
running for the highest office in
America would have anything

“

to raise suspicions about me I
think is unfortunate. And it’s not
what America is all about.” This
same sentiment was echoed by
his supporter and former Secretary of State, General Colin Powell, who said on NBC’s Meet the
Press, “what if he [Obama] is
[a Muslim]? Is there something
wrong with being a Muslim in this
country? The answer’s no, that’s
not America. Is there something
wrong with some seven-year-old
Muslim-American kid believing
that he or she could be president?”
Of course, there should be nothing wrong with that. Because of
the Islamophobic smears, Obama

world’s largest Muslim country,
has led many Muslims, in America
and abroad, to feel some sort of a
connection to him. On his election
victory night, Indonesian children
at Obama’s old elementary school
rejoiced and celebrated.
In a post-9/11 world, it
also seems that Obama is better able to understand that terrorism is not only a threat to the
United States, but an evil that
continues to plague the lives of
Muslims around the world. He
also understands the fears that
the Muslim-American community
harbors after the 9/11 terrorist
attacks. In his book, The Audacity

Barack Obama shares with the MuslimAmerican community the experience of being a
victim of Islamophobia. To this extent, he knows
what being a Muslim in America feels like.”
of Hope, Obama writes: “In the
wake of 9/11, my meetings with
Arab and Pakistani Americans …
have a more urgent quality, for
the stories of detentions and FBI
questioning and hard stares from
neighbors have shaken their sense
of security and belonging. They
have been reminded that the history of immigration in this country
has a dark underbelly; they need
specific assurances that their citizenship really means something,
that America has learned the right
lessons from the Japanese internments during World War II, and
that I will stand with them should
the political winds shift in an ugly
direction.” Knowing how the Muslim community feels is extremely
important for the new American
administration. The actual story of
what happens in Muslim countries
is much different from what some

* VOLUME XV ISSUE 1 * THE MUSLIM VOICE

shares with the Muslim American
community the experience of being a victim of Islamophobia. To
this extent, he knows what being
a Muslim in America feels like.
Obama is also the first
American president to have actually spent part of his life growing
up in a Muslim country. Obama’s
step-father, Lolo Soetoro, was an
Indonesian Muslim and moved
with Obama’s mother to Jakarta,
Indonesia, when Barack was just
six years old. His mother continued to work and live in Indonesia even after she sent Barack
back to live with his grandparents
in Hawaii at the age of ten. In
an interview with the New York
Times, Obama recalled that the
adhaan (Islamic call to prayer)
was “one of the prettiest sounds
on Earth at sunset.” Obama’s experience of living in Indonesia, the

WINTER 2009

but love for his country to be
to willing take over the reins of
the presidency at a time when
America is plagued by two wars,
a broken healthcare system and
a dwindling economy. Of course,
logic and reason are not commonly employed by people who
hurl such charges at Obama.
Nevertheless, Obama swiftly dealt
with these attacks by fighting the
smears.
He even went a step further. When asked by Larry King
what he thought about some
Americans believing that he’s a
Muslim, Obama replied by saying: “You know, this is actually an
insult against Muslim-Americans,
something that we don’t spend
a lot of time talking about. And
sometimes I’ve been derelict in
pointing that out … And for this
to be used as sort of an insult or

9

Israeli conflict, brought to the
fore again by the recent events
in Gaza, is a contentious issue
that is a constant source of Muslim discontent worldwide. America has always been involved in
the peace process, but the peace
has yet to be realized. In addition, the wars in Afghanistan and
Iraq need to be dealt with effectively. Representatives from the
Iraqi government would like to
see a peaceful conclusion to the
U.S. presence in Iraq, by having
them withdraw in a timely manner. In Afghanistan, more American attention is needed to solve
the humanitarian crisis, as well as
to provide security for the new
Afghan government under threat
from the Taliban insurgency. Also,
the use of air strikes by the American military will have to stopped,
in order to prevent the deaths of
innocent Afghans from fuelling

the hatred that terrorists feed
on. One hopes that there will
be no more Bush-style gung-ho
readiness for war. The Obama
presidency should mean the end
of the Bush doctrine and usher in
a new era of diplomacy.
Although the expectations
are high and the tasks innumerable, America and the world
seem to be confident in President
Obama. The Obama presidency
promises to be a break from the
Bush years, during which Muslims
around the world were disappointed. Disappointed because they
expected more from the standard-bearer of liberty and democracy yet they only experienced
war and alienation. Nevertheless,
the election of Barack Obama has
given hope to Muslims—hope of a
new foreign policy and of a new
America that will once again be
admired worldwide.

10

PHOTO COURTESY OF JAE C. HONG

THE MUSLIM VOICE

* VOLUME XV ISSUE 1 * WINTER 2009

would have you believe. To them,
Muslim countries are monolithic,
barbaric nations filled with angry,
violent, blood-thirsty Muslims
hellbent on rampantly killing nonMuslims at every chance. Nothing
could be further from the truth,
and the importance of an American president understanding this
cannot be overstated. Hence, in
my opinion, the fact that Obama
has been treated as though he
was a Muslim candidate, as well
as his understanding of the Muslim-American community, makes
him the first “Muslim” president
of the United States of America.
Now that the election
season is over and the world has
celebrated Barack Obama’s monumental election, we all wait for
the president to bring about the
change he promised. President
Obama will have a lot on his plate
in his first term. The Palestinian-

PHOTO COURTESY OF YUSUF AHMAD

religious

OSQU MANNERSS
MOSQUE

BY ZENAIRA ALI

here is a place and time
for everything. Although
this statement is practically a cliché, there is a lot of
truth in it, especially when one
considers the adaab, or manners,
that should be followed when in a
place of worship.
A masjid (mosque) is a
place where people “come to
prayer, come to success.” The
few moments a week we spend
in the mosque are also most often the most tranquil moments of
our week. As we line up to pray
in salaat (congregation), we momentarily put the matters of this
duniya (world) behind us and focus on the hereafter. Jabir ibn Abdullah (may God be pleased with
him) narrates,

T

Bismi’llāh as-salāmu ‘alā
Rasūli’llah (salla’llāhu ‘alaihi
wa sallam). Allāhumma salli
‘alā Muhammadin wa‘ alā āli
Muhammadin wa’ghfir lī dhunūbī
wa’ftah lī abwāba rahmatik.
[In the Name of God. Peace be
upon the Messenger of God (peace
be upon him) O God, bless Muhammad and the family of Muhammad, and forgive me and my sins,
and open for me the gates of Your
mercy.]

Salutations should be offered to
those present in the mosque, but
if no one is there, one should
say:
As-salāmu ‘ alainā min Rabbinā
(‘azza wa jall).
[Peace be upon us from our Lord
(Almighty and Glorious is He).]

THE LARGEST MOSQUE IN CANADA opened its doors on July 5th,
2008, in Calgary, Alberta. With an approximate total area of 48,438 square
feet, the Baitun Nur (literally ‘House of Light’) mosque was inaugurated as
the spiritual home of Calgary’s Ahmadiyyah community, which numbers
between 2,000 and 3,000. The cost of construction was an estimated $15
million, with roughly $8 million coming from local residents alone.

Essentially, one should not forget
the purpose of these architectural
beauties and spiritual havens, and
should treat them with the momentous respect they deserve.

READ MORE at tmv.uoftmsa.com

* VOLUME XV ISSUE 1 * THE MUSLIM VOICE

Then, two rakaat (units of prayer)

should be performed. After this,
one should continually do dikr
(remembrance) of God. It is also
important to pray silently so that
you don’t disturb anyone else who
is praying. Abu Dawood reports in
Sahih-al-Jaami that Prophet Muhammad (peace be upon him)
said, “All of you are speaking to
your Lord, so do not disturb one
another, and do not raise your
voices above one another when
reciting.” It is also important to
refrain from discussing worldly
affairs. All in all, one should make
the most of his or her time in the
house of God.
When leaving the mosque,
step out with your left foot first,
reciting:

WINTER 2009

“Our houses were situated far
away from the masjid; we, therefore, decided to sell our houses
so that we may be able to come
near the masjid. God’s Messenger
(peace be upon him) forbade us
to do so and said: ‘There is for
every step (towards the masjid) a
degree (of reward) for you.’” (Sahih Muslim)

Being as such, there are
certain practices that should be
followed whenever one enters a
mosque, the first of which is to
enter with the right foot. As one
enters the mosque, he or she
should recite:

11

advice

THE
GLASS BOX
BY JENNA EVANS

the perils of social exclusion and the role you can play in building inclusivity

n many Western countries, including England,
Canada, and the U.S.,
Muslims make up a growing minority of residents. Muslims, like
other racial, cultural, and religious minorities, may experience
hardship in adjusting to their new
country. Even long-time residents
may face barriers in securing appropriate employment or in accessing needed health and social
services. This multifaceted, systematic marginalization of groups
within society is referred to as
“social exclusion.”
The processes of social
exclusion are born out of the inability of certain groups to participate fully in their new country
due to structural inequalities in
access to resources and isolation from key social institutions,
including schools, employment,
and health care. Race, gender,
language, income, disability, immigrant status, religion, and class
create intersecting experiences
of discrimination and oppression
that contribute to overwhelming feelings of powerlessness,
vulnerability, despair, and lack of
belonging. Unfortunately, indi-

THE MUSLIM VOICE

* VOLUME XV ISSUE 1 * WINTER 2009

I

12

viduals and families experiencing
deprivation in one area of life are
more likely to experience deprivation in other areas of life as well.
For example, because of their limited resources, low-income families are also more likely to face
inadequate housing, low-quality
education, and barriers in access
to social services. This clustering
of disadvantage makes the cycles
of poverty and exclusion very difficult to break free from.
The systematic exclusion
of particular groups leads to numerous adverse social impacts,
such as poverty and poor health
status. Employment is essential to
livelihood; it determines whether
or not the material needs of families are met. Material conditions
of living include adequate housing, food, income, and social services. Unfortunately, unemployment and underemployment are
increasing among visible minorities and immigrants. As a result,
these groups are twice as likely
to be poor as their white, nonimmigrant counterparts.
Diminished living conditions result in direct, physical
impacts on health, but the expe-

rience of deprivation can also impact individuals psychologically in
the form of chronic stress. Stress
is unhealthy because it causes a
“fight or flight” reaction that when
triggered constantly can weaken
the immune system resulting in
health problems such as hypertension and behavioral issues including drug use and alcoholism.
Health is further influenced by
one’s perception of where they
stand in the social hierarchy. On
a broader scale, these experiences and perceptions of inequality can cause the break down of
social cohesion in a community
and contribute to the incidence of
crime and violence.
The “healthy immigrant
effect” reveals the extent to which
inequality impacts health. Newly
arrived immigrants are typically
healthier than the general population due to required health
screening during the immigration
process. However, over time the
health of these immigrants diminishes to the point of convergence with the host population.
According to Health Canada, the
federal department responsible
for the health of Canadians, the

poverty and unable to find solace or
hope for a better future.
Social inclusion is a response
to the processes of exclusion; it involves generating the feeling and
reality of belonging by ensuring that
all individuals are able to participate
in the economic, social, cultural, and
political dimensions of life in their
country of residence. The quality and
degree of inclusivity in a society is
profoundly influenced by social policy decisions made by governments.
Addressing social exclusion thus requires a collaborative response from
all levels of government and a commitment to building equality from the
ground up. You can be a part of this
movement. Here are a few things
that we all can do within our own
communities to foster inclusivity:

Volunteer to teach a class at your
local community centre. Participat-

ing in sports, joining clubs, and taking art lessons are examples of ways
in which marginalized individuals and
families can participate in their community and socialize beyond their
family boundaries. However, membership prices and fees are a significant barrier to participation for
low-income families. By volunteering
to teach a class, you can reduce the
price families pay to participate.

Volunteer as a translator. Lan-

guage can be a major barrier to individuals attempting to access health
and social services. Find out if the
service providers in your area have

(continued on next page)

* VOLUME XV ISSUE 1 * THE MUSLIM VOICE

Are you a business owner? Maintain
a diverse workforce. In order to offer products and services that are
inclusive, you must have a diverse
workforce that can respond to the
needs of all customers. By providing
quality employment opportunities to
qualified minorities you are combating employment discrimination and
contributing to the financial security
of families.

WINTER 2009

deterioration in immigrant health
status results from “an interaction
between personal vulnerability and
resettlement stress, as well as lack of
services.” The difficulties associated
with being a new immigrant not only
impact health, but also economic
status. Current trends indicate that
economic inequality between immigrants and the general population is
becoming greater and more permanent even though the level of education among immigrants has been
growing.
The experience of social exclusion may be particularly pronounced
for Muslim women. Women make up
60% of minimum-wage earners and
those who have full-time jobs earn
only 70% of the pay men earn for
the same job. Women are more likely than men to be hospitalized and
are more likely to have their health
needs go unmet. Finally, because
women have less access to employment, make less than men, and have
compromised health, they are more
dependent on social services. Unfortunately, cultural, racial, economic,
geographic and language barriers
may prevent women from accessing the very services they need so
desperately. Study after study shows
that women have different needs
and reduced access to appropriate
services when compared with men.
In fact, the differences between men
and women are more acute than the
differences between ethnic groups.
This highlights a need for further research into women’s health, particularly the health and social needs of
women of various backgrounds and
circumstances.
We often hear about the
‘glass ceiling’ that women and minorities face in the workplace with regards to advancement, but for many
the experience of exclusion does not
end after the daily 8-hour shift. Marginalized individuals and families find
themselves locked in a glass box,
unable to escape from the cycle of

13

staff members that speak other
languages. If not, offer to act as a
translator once a week.

Participate in policy-making. Get

involved with advocacy groups in
your area that are supporting a
cause you feel passionate about.
By supporting policies that improve
the working and living conditions
for people, you can reduce the impact of exclusionary structures and
processes on families. Policies that
could have a positive impact on
marginalized groups include early
childhood daycare, social housing,
employment insurance, and a guaranteed minimum income.

THE MUSLIM VOICE

* VOLUME XV ISSUE 1 * WINTER 2009

The faces of the excluded
are not predefined; social exclusion is a phenomenon that is experienced by many different groups.
To identify unmet needs in your
community, look around and ask,
“Where are the gaps?” Then stand
up and take action. You can effect
change. After all, to shatter glass
all you need is a couple of cracks in
the surface paired with consistent
force.

14

Jenna Evans has a Specialized
Honours Bachelor’s Degree in
Health Management and is currently a postgraduate in Health
Services Research at the University of Toronto.

BOOK

(continued from previous page)

A THOUSAND
SPLENDID SUNS
REVIEWED BY SALMA SHICKH

The second novel
by Khaled Hosseini, “A Thousand Splendid
Suns”, dwells
into the hardships faced by
women in times of hostility,
from their perspective. A truly
splendid book, it tells the tale
of two generations of women
brought together by the tragedies and horrors of war. The
novel is based in the 1960s and
1970s in Afghanistan, a time
when the country was still enjoying relative peace and prosperity. Since the invasion of
Afghanistan in 2001, the only
images of this once flourishing
land we have been exposed to
are those of death and violence.
Photographs of wounded and orphaned children, burning homes
and ravaged streets fill television
screens and newspapers. Since
the invasion, Afghanistan has
been only associated with terrorism and war. This story, however, gives us new insight into the
country’s beautiful culture and
amazing history that many of us
are completely ignorant of. “A
Thousand Splendid Suns” begins
with the life of Mariam, a young
girl growing up with a single and
bitter mother in the small village
outside of Herat. Although Mariam’s father is a wealthy man, he
has completely abandoned her,
choosing instead to live with
his three wives and their children in a lavish home in Herat.
Soon, we are introduced to another girl, Laila, who grows up
with an open-minded father, and

review

a mother who is barely aware
of her existence. Following the
Soviet defeat, a civil war breaks
out, resulting in Kabul being
showered with rockets, destroying its ancient bridges and buildings, and breaking apart many
families permanently. Before
long, the lives of Laila and Mariam intertwine, friendships form,
innocence is lost, and lives are
changed forever. This story will

A THOUSAND SPLENDID SUNS
by Khaled Hosseini

give you moments of laughter,
tears, and most of all, a love for
the culture of a beautiful country forgotten in war. Overall, it
was a great read. The only setback was the unfamiliarity with
several terms in the book if you
are unfamiliar with the Afghan
culture. However, if you enjoyed
“The Kite Runner” then you will
definitely love this one!

A FIRST-YEAR
SURVIVAL GUIDE
elax! Take a deep breath. Really, as simple as
it sounds, I think my first year of university
would have been easier if I didn’t feel so
pressured to do well. The way I see it, if you have
a clear and stress-free mind during your first year
of university you will pay better attention in class,
retain more information and, overall, be a much more
successful student. Yes, it will take some time to get
used to university: finding your way to classes; waking
up in time to make it to class; adjusting to taking notes
in lectures; and even getting comfortable being in a
class of more than 500 students. But in the midst of all
the fast paced change and challenges, do not forget to
relax and concentrate on what you need to do.

R

Oh! You don’t know what to do, eh? Well, I can
suggest some tips and strategies to get you started but
ultimately each person will have to figure out what is best
for him or herself (and yes, this sometimes means making
mistakes and learning the hard way).

BY HORIS MANSURI

Do not cram or leave things to the last
minute. Study for tests/exams or finish
assignments/essays a few days beforehand so
that you leave enough time to review the material
and be well prepared and showcase your best work.

1

Talk to someone who has already taken
your courses and ask them the best
ways to study and prepare for exams,
assignments, essays, etc. Many courses at
U of T have unique and different ways that one must
study if you are going to do well (for example, in Organic
Chemistry and Calculus, completing homework and doing
practice problems is very important to do well, whereas in
Biology memorizing lecture notes is very important).

2

Get a hold of past exams. These will be really
useful in helping you narrow down what to study.
In addition, for many courses, questions on this
year’s exam may be very similar to questions on
past exams and sometimes questions are direct repeats
from previous exams.

3

Utilize your professor’s office hours. After
doing your own review and writing down any
questions or problems you are having, visit or
make an appointment to see your professor.
For instance, discussing questions and problems with
your professor will give you an idea of whether you are
stressing over something unimportant or maybe he or
she will clarify a concept which just might pop up on the
exam.

4

And there you have it! A couple of tips to help you
be prepared for your first year at university!

* VOLUME XV ISSUE 1 * THE MUSLIM VOICE

5

WINTER 2009

Join study-groups (optional). Sometimes
getting together with some friends and
comparing notes and answering each others
questions is a good way to study. With study
groups, however, you have to be careful because
sometimes they can be unproductive. So make sure each
person is prepared to contribute something to the study
sessions and have questions and review notes ready
beforehand so that the study groups can run efficiently.

15

TMV Professional Development Series : Part 1

’
A Leaders
Foundation
BY HUMAIRAH IRFAN

A

leader’s foundation is the trust of his followers.
Trust impacts us 24/7, 365 days a year. It undergirds
and affects the quality of every effort we are engaged
in. Contrary to what most people believe, trust is not some
soft, illusive quality that you either have or you don’t,
rather trust is a pragmatic, tangible, actionable asset that
you can create. In this article, I trace some aspects of the
life of Abu Bakr (may Allah be pleased with him), since he
exemplified this trait of trustworthiness in his character.
Abu Bakr’s inaugural speech is a remarkable one. Many
had immediately become apostates. Many groups wanted
the next leader to be from them. Imagine the task of this
man: He was to lead and unify the entire Muslim Ummah
and he was the first one ever to do this job. And if he failed
to follow the footsteps of the Prophet (peace be upon
him) he would lose the trust of the people very quickly. In
those days, trust was quite volatile with Islam being a new
religion. Let’s go through the main parts of his speech.

THE MUSLIM VOICE

* VOLUME XV ISSUE 1 * WINTER 2009

“

16

Now, it is beyond doubt that I have been
elected your Amir, although I am not better
than you. Help me, if I am in the right; set me
right if I am in the wrong. Truth is a trust;
falsehood is treason. The weak among you will
be strong with me till, God willing, his rights
have been vindicated; and the strong among
you shall be weak with me till, if the Lord
wills, I have taken what is due from him. Obey
me as long as I obey Allah and His Prophet,
when I disobey Him and His Prophet, then
obey me not. And now rise for prayers; may
God have mercy on you.

”

No doubt today we have crises of leadership in our
Ummah. Unprincipled, unscrupulous action has become
the order of the day. We do not trust our leaders anymore,
and the reasons are obvious. How do we ensure that we
become trustable leaders?

“

One of the favours that Allah
(subhana wa ta’ala) gives anyone in
authority is a good entourage. And
one of the ways Allah punishes a
servant (leader) is to give him a wicked
entourage- small-minded, evil people.

If I Do Good Assist Me
One of the favours that Allah (subhana wa ta’ala) gives
anyone in authority is a good entourage. And one of the
ways Allah punishes a servant (leader) is to give him a
wicked entourage (small-minded, evil people). Abu Bakr
(may Allah be pleased with him) is telling his people and

Our Muslim communities today are bogged down with
unproductive individuals, not everyone, but there are
enough to cripple the societies. We have to encourage
people to stand up for their worth. The Prophet (peace be
upon him) said: “search for that which benefits you, and
don’t be incompetent” (Muslim).

Honesty is a trust
The scholar Raghibul Isfahan said,
“Honesty is being consistent in your spoken and unspoken
word. The tongue is merely a spokes piece for the heart”.
Honesty is that there’s no pollution in your inner faith.
There’s no doubt in your belief. It’s firm. And there’s no
defect in your action.
According to Imam Zaid Shakir, the following four make
us say the truth:
1. Shariah: Allah (subhana wa ta’ala) only legislates
in the Shariah that which is good.
2. Intellect: A sound intellect recognizes the nature
of the mind.
3. Basic human decency: A person’s basic human
decency makes him or her stand up and accept
responsibilities for their action.
4. Love of good reputation: A person does not want
his or her integrity to be questioned.
Ibn Qayyim says honesty has 3 manifestations:
1. In the speech: The uprightness of the tongue is
like the uprightness of the ears of the corn.
2. In the action: The uprightness of the human
act in dealing with the commands of Allah and
following the messenger of Allah. This is like the
uprightness of the head on the body.
3. In our internal state: Uprightness of the heart.
Exerting your utmost and striving towards the
Will of Allah (subhana wa ta’ala).

* VOLUME XV ISSUE 1 * THE MUSLIM VOICE

The address of Abu Bakr (may Allah be pleased with him)
contains many lesson for Muslim leaders and laity. We
will look at the first three:

This invitation from Abu Bakr is also to avoid two
extremes. (1) Dependent and weak personalities: those
who can not make a contribution to the Ummah; and (2)
personalities with destructive criticism: nothing the leader
does is correct or worthy of support.

WINTER 2009

Stephen M R Covey defines the 4 cores of credibility in
his book The Speed of Trust, that makes you believable,
both to yourself and to others. All four are necessary to
self trust.
(1) Integrity-- Integrity includes honestly, but it’s more
than that. It’s having the courage to act in accordance
with your values and beliefs. A Muslim should be honest
to the point that he never repeats anything he hears or
reads until he verifies it, because of the hadith: “It is
falsehood enough when a person narrates everything
he hears” (Muslim).
(2) Intent- The famous hadith, “actions are by
intentions” (Bukhari) says it all. Intention deals with
our motives, agendas and our resulting behaviour. Both
integrity and intent are matters of character.
(3) Capabilities- These are the abilities we have
that inspire confidence: our talents, attitudes, skills,
knowledge and style. They are the means that we use to
produce results. Capabilities also deal with our ability to
establish, grow, extend and restore trust. Allah (subhana
wa ta’ala) says in the Qur’an, “Let there become of you
a nation that shall call for righteousness, enjoin justice
and forbid evil. Such men will surely triumph” (3:104).
Our abilities also include being able to spread good in
this world, and prevent corruption at our hands.
(4) Results- Every magnificent and important
project not begun with the praise of Allah remains
defective (Abu Dawud). Beginning in the name of
God makes us mindful of our results. This core refers
to our track record, our performance, our getting the
right things done. Capabilities and results are matters
of competence.

those far, to do good for his sake: “help me”, to be the
entourage that does good and not the entourage that brings
hardships to the leader. He’s also embodying the hadith,
“this religion is sincerity” (Muslim). He was asking
people to be sincere to him. Sincerity creates openness
so that there’s no apprehension or hesitation, from the
leadership to the community or vice-versa. With his
gentle treatment of believers, he created an atmosphere of
compassion, forgiveness, and mercy. Seek forgiveness for
your followers and consult with them.

17

Allah says: “Surely the (true) believers are only
those who believe in Allah and His Messenger and
then do not doubt, but struggle with their wealth
and their selves in the way of Allah. These are the
sincere.” [49:15] From the time of Adam (upon
him be peace), Allah (subhana wa ta’ala) has gives
such people a special rank, as-Siddiqoon. And Abu
Bakr (may Allah be pleased with him) was known
for his trustworthiness and sincerity.

Defending the Weak
Abu Bakr (radhiallahu anhu) addressed the issues
of injustice at the first possible instant, which is an
important reminder for all of us. This is a spectacular
way of winning the trust of his people because they
immediately know their rights will be taken care
of. He emphasised that it is a responsibility of the
state.

THE MUSLIM VOICE

* VOLUME XV ISSUE 1 * WINTER 2009

We’re often in situations, especially in our personal
lives, where no one seems to have the courage
to bring up something. In the book, The Speed
of Trust, “Confront Reality” is the 8th (out of 13)
behaviour based on principles that govern trusting
relationships. Most people do not want to be bearers
of bad news or avoid discomfort. In other cases,
they do not want to lose face. All these reasons
are why we don’t confront reality. When leaders
leave the difficult issues or the bad news for their
lieutenants to deliver, people feel their leader is not
being honest and ducking from interacting with
them on these thought issues, and leaving the “dirty
work” for others to do.

18

Jim Collins in his book, Good to Great, wrote:
“In confronting the brutal facts, the good-to-great
companies left themselves stronger and more
resilient, not weaker and more dispirited.”
When you confront reality openly it builds the kind
of relationships that facilitate open interaction and
fast achievement. Secondly, instead of having to
wrestle with all the hard issues on your own while
trying to paint a rosy picture for everyone else,
you actually engage the creativity, capability and
synergy of others in solving those issues. Ideas
flow freely. Innovation and collaboration take
place. Solutions come much faster and better, and
are implemented with the understanding, buy-in,
and often the excitement of others involved in the
problem-solving process.
Trust is not a simple matter, as you have read thus
far. There’s a lot of personal accountability behind
it. Every time we think about trust, or use that word,
we have to ask ourselves if we have the 4 cores of
credibility within us, and remember the lessons
from Abu Bakr (radhiallahu anhu)’s speech.

“

trust is not some soft,
illusive quality that you
either have or you don’t,
rather trust is a pragmatic,
tangible, actionable asset
that you can create

Blind,
Deaf
and
Dumb

creative

BY ZEHRA KAMANI

Preoccupied with a material life
While others cringe in perpetual strife
Ambitions have pushed me in a furious race
Leaving behind all sense of grace
Those parched eyes and desires solemnly wait
While mine search fervently, still insatiate
Perhaps I am amongst those who succumb
To the ways of a people who are blind, deaf and dumb
I’ve heard of a place that’s full of despair
So distant it seems futile to care
I find solace in the world that is mine
Heedless of those forgotten faces that pine
In a reality trapped and desolate
They silently accept their fruitless fate
Though I find it strange that I simply succumb
To the ways of a people who are blind, deaf and dumb

WINTER 2009

* VOLUME XV ISSUE 1 * THE MUSLIM VOICE

My hands outstretched offer something obscure
Unwilling to tolerate the injustice they endure
In hopes of answering an unheard plea
I defy the world’s dishonourable decree
These feeble eyes begin to recognize
The children of poverty and their resonating cries
And amidst this crime I refuse to succumb
To the ways of a people who are blind, deaf and dumb

19

PHOTOGRAPH BY HANNA BOETTCHER

“

She forgets those
around her... She is
talking with Allah and
nothing can faze her.

”

Asking
BY TASNEEM ATCHA

hoes and sandals clutter the hallway. It has
become an art to weave through the ladies
during prayer times at the mosque.

S

* VOLUME XV ISSUE 1 * WINTER 2009

She finds a spot, and claims it by plopping down,
knowing full well that if she gets up her spot will
be gone. As she quietly puts her purse to the side,
she stares at the carpet. Wow, the Masjid put in new
carpets, she thinks to herself. She hasn’t been to the
masjid in months. School and life have taken up all
her time. She smiles at the lady next to her, quietly
saying salaam.
Allah Hu Akabr, Allah Hu Akabr.
Ash Hadu Allah Illaha Illallah, Ash Hadu Allah
Illaha Illallah.
Ash Hadu Ana Mohammad-Rasullah, As Hadu Ana
Mohammad-Rasullah.
Haya Alas Salah, Haya Alas salah
Haya Allal Fallah, Haya Allal Fallah
Allah Hu Akabr, Allah Hu Akbar
La Illaha Illall Lah!

THE MUSLIM VOICE

f
20
0

The sound of the Adhaan (call to prayer) vibrates
through her body. She’s sitting peacefully, yet her
mind is completely the Lord’s. Each sentence, each
word of the Adhaan runs through her heart, alerting
her every sense.

She rises with the others to pray. Simultaneously they
perform the actions of prayer, heel to heel, shoulder
to shoulder.
As the salaat is concluded, a du’a (prayer) is read.
She lifts her hands, and the only way she knows how
to ask, she asks.
Ya Allah (O God), please grant me your favour.
Ya Allah, forgive me for my sins.
Ya Allah, please know how much I love you.
Ya Allah, please know how much I fear you.
Ya Allah, please protect me in this life and in the
hereafter.
Ya Allah!
Every word of her du’a pours from her heart. The
Imam reads words in Arabic she does not understand,
yet somehow her body understands and her face held
in her hands releases a tear. She forgets those around
her, the way she’s sitting or her neighbour who has
pressed her left leg on top of her foot. She is talking
with Allah and nothing can faze her.
She asks for many things and she promises many
things. Her du’as are sincere as she came to the
masjid for this, simply this.
As she walks out of the masjid into the cold night, she
takes off her scarf and walks away into the night.

TheSTATIONofLONGING

There is on this journey
a station of longing, an endless longing for He
who blew into the
zephyr of heaven that removes
all distress in one gust.
We arrive at the station
and slowly build staircases
to His mercy, climbing for years
until a day where all sadness
is removed from our hearts,
and any lurking pain of injustice
is replaced by contentedness.

It is He who created this endless longing,
who made the heart a vessel
for the deepest love,
to cradle the breadth of living
and give birth to beautiful words.

We will not cease singing praises of the One
who fashioned an endless longing,
who assembled houses of rich brocade,
coral and pearls for
our outstretched palms.

* VOLUME XV ISSUE 1 * THE MUSLIM VOICE

PHOTOGRAPH BY TARAH BETINOL

WINTER 2009

BY ASMAA HUSSEIN

There is longing in this heart
for You, a mercy
that knows no bounds,
and for an endless peace
by the words of forgiveness
You have taught me.